Chapter 122: Enlightenment of the Sword

Qi Xuansu saw the power of the "Devil's Knife". He was impressed by the senior who carved the words on the wall, and he was more determined to practice the "Devil's Knife".

No wonder Sun Hewu asked him to read it through first. He had just read the ninth knife. As far as the original text was concerned, he did not deliberately comprehend the true meaning. He just glanced at the number. There were not as many hundreds of knives as the first impression, but it was definitely not a small number. It was exactly ninety-nine knives.

Nine is the number of extremes. Apart from the "one" which symbolizes the beginning of numbers, people in the Taoist sect prefer this number the most.

From nine to ninety-nine, there is a ninety in between. Qi Xuansu wanted to read the original text of the "Devil's Knife", but it was still a long way off.

Qi Xuansu entered into a state of meditation for a moment. Recovering from the injuries and the consumed true energy was secondary. The key was to recover the spirit spent in the fight and prepare for the next fight.

In the previous fight, Qi Xuansu was not prepared at all, lost the initiative, and rashly used the "Innate Divine Calculation" that he was not proficient in, which was equivalent to making a cocoon for himself. One wrong step led to all the wrong steps, and finally lost everything. Therefore, Qi Xuansu felt that if he was fully prepared to fight again, he would never stop at the ninth knife.

Half an hour later, Qi Xuansu recovered completely, and felt that his spirit and energy were adjusted to the peak state. He no longer used the hand knife or the "ghost knife", but directly took out the "Fei Ying" from the Xumi object, and then immersed himself in the words on the wall.

Not long after, the knife-wielding figure appeared in front of Qi Xuansu again and rushed towards Qi Xuansu.

Qi Xuansu did not dodge, raised the "Fei Ying" in his hand, and directly met it from the front.

This time, Qi Xuansu no longer deliberately used tricks, but relied on his experience, intuition, and instinct to fight with this figure.

The two fought together, which could not be called a competition of skills at all. It was simply a fight of life and death. It was not fancy, not beautiful, but absolutely fatal.

Between the two swords, there are only the constantly changing combinations of basic sword moves, as simple as possible, as direct as possible.

Qi Xuansu thus understood the first true meaning of the "demon sword" - the art of killing.

This is a pure art of killing. The reason why Song Zheng created this skill is not to pass it on to future generations, nor to teach it to disciples, nor to verify or explore anything, but purely to enable him to kill more efficiently.

Killing one will make blood flow like a river, killing one will make bones pile up like a mountain, killing one will make corpses pile up like a sea of ​​blood.

Song Zheng was born in a chaotic world, a world where human life is as cheap as grass, famine, plague, war and disaster, it is really a thousand miles of red land, bones fill the field, and even nine out of ten houses are empty, and children are exchanged for food. He is a person who is used to life and death, and he is also a person who does not care about life and death. There is absolutely no moral burden in this sword, so there is no hesitation.

Without hesitation, get rid of the shackles, and hope to bring the word "fast" to the extreme.

However, compared with the last time when he was in a hurry, Qi Xuansu made great progress this time. He persisted until the eighteenth knife before his throat was cut by a knife, and he was defeated.

But Qi Xuansu was not satisfied.

Because Qi Xuansu and that figure were not substantially different, they had the same realm and cultivation, and their physique, true energy, and physical strength were comparable. As a result, Qi Xuansu was "beheaded" by the other person within twenty knives. This was purely because he was not as skilled as the other person, and there was no excuse. This was also the first time that Qi Xuansu met an opponent in the same realm who could crush him in a life-and-death fight.

Qi Xuansu sat on the ground, slowly recalling the knife moves performed by the figure, and tried to imitate one or two, but Qi Xuansu found it difficult to imitate.

The reason was very simple. These knife moves were called improvisation to put it nicely, and they were chaotic to put it bluntly. They changed completely according to Qi Xuansu's changes, and it seemed that they were a set of knife skills created specifically to crack the "Dayan Spiritual Knife".

From this, Qi Xuansu roughly understood one thing, that the "Demon Knife" was not about the knife moves, but about its true meaning, that is, the fundamental concept and logic. Therefore, the threshold of this great method is relatively high. It requires a certain foundation in swordsmanship, and it is best to have rich experience in life-and-death battles. If it is replaced by a person who does not know how to use a sword, or a Taoist priest in Huapu who has not experienced life-and-death battles, there is no way to start.

Coincidentally, Qi Xuansu is the kind of person who has a certain foundation in swordsmanship and rich experience in life-and-death battles.

In the next few hours, Qi Xuansu tried several more times, and the longest time lasted until the 24th sword, which was not easy. Because the figure born from the text is not static, it is not that Qi Xuansu can pass it by memorizing his moves, but as Qi Xuansu changes his moves, new changes will also occur, forcing Qi Xuansu to guess, imitate, understand, and deconstruct its logic and principles of swordsmanship. Knowing the reason is necessary to resist.

Although the "magic sword" is like a beast, driven by instinct, the hunting instinct of the beast is also honed from hunting again and again, and it will hunt before it is born.

This is why Qi Xuansu is constantly practicing now.

For Qi Xuansu, practicing swordsmanship was not a hardship. Being chopped by that figure was nothing. He was not at the point of gritting his teeth and persisting. Instead, he enjoyed it and was completely unaware of the passage of time.

During this period, Sun Hewu also came a few times, but seeing that Qi Xuansu was immersed in it and showed no signs of losing control and going crazy, he did not disturb him and was happy to read next door.

The reason why the old man readily agreed to instruct Qi Xuansu was, first, because of Zhang Yuelu's face and favor, and second, because it would not delay his business. Even if Qi Xuansu did not come to him for guidance, he would finish reading the "Xuansheng Xianger Notes" written by the fifth generation of the great headmaster. It would not take up too much time to instruct the younger generation after reading.

As for why he came to read this book that was written not long ago, there are two main reasons.

First, because one has to live and learn, and no one can read all the books in the world.

The second reason is that "thinking about your notes" means that you have a new understanding after reading it and do not agree with the public's interpretation. In other words, after reading Xuansheng's works, the Five Dynasties Grand Masters came up with many new ideas, which were even different from the orthodox interpretations of the past.

If the Grand Master of the Five Dynasties was just an ordinary figure, this book was destined to become a banned book. Unfortunately, this was the Grand Master who represented the orthodoxy of the Tao sect, so it became the orthodoxy of the Tao sect. There were two official interpretations that conflicted with each other. It is not easy for people to make rash judgments. I can only say that this book is quite controversial, and only old scholars like Sun Hewu, whose thoughts and concepts have been fully formed, will read it. Young people will inevitably be confused after reading it.

In the next few days, Qi Xuansu has been trying to read through the original text of "Magic Sword" here, and finally stopped at the forty-eighth sword.

Then Sun Hewu interrupted Qi Xuansu's continued enlightenment, because it was June 15th, and the upper palace of Wanxiang Taoist Palace was about to undergo a three-month total closure. At the same time, a ceremony would be held in Qianyuan, mainly the Zhang Palace. The great master gave a lecture, clarified the meaning and arrangements for the next three months, and encouraged these juniors to move forward and do their best for the Taoist sect.

After all, the Taoist priests of the Fourth Grade Wine Festival can be regarded as the mainstay of the Taoist sect. After they leave the Shang Palace, most of them will hold certain positions. This is an indispensable step.

Qi Xuansu could only leave this place temporarily.

Sun Hewu simply gave the key to this place to Qi Xuansu and allowed Qi Xuansu to come and go freely. He just told Qi Xuansu not to go where he couldn't go. If there was any trouble, he would not show mercy and would deal with it seriously.

Sun Hewu also wanted to attend such an occasion, so the two of them went together to Qianyuan.

Naturally, this road attracted a lot of attention. A young Taoist priest of the fourth grade offering wine was traveling with a Taoist priest of the second grade Taiyi, who held a high position in the Wanxiang Taoist Palace. Many people began to speculate that this was another Taoist priest. Which family's young master?

Arriving at the auditorium, Qi Xuansu found that all the Daomen's auditoriums seemed to be similar, imitating the layout of the Golden Tower. Even someone like him who couldn't even enter the Zifu gate could roughly imagine what the Golden Tower looked like.

Qi Xuansu also found that their position arrangement was also very particular. The Taoist priests of the fourth grade wine offering were all in the front row, which was roughly equivalent to the position of the real people. The preparatory and candidate wine offerings could only sit in the back, which was roughly equivalent to the position of the real people. The location of one hundred and eight real people observing.

Of course, the auditorium here has many more seats than the Golden Tower, definitely more than one hundred and forty-four.

Qi Xuansu was placed in the front row. He estimated that if this was in Jinque, this position would belong to either Master Cihang or Master Qingwei. Diagonally opposite him was the expressionless Yao Pei. Thanks to Yao Pei. , attracted the attention of most people, causing many fewer people to pay attention to him.

Yao Pei has been closing his eyes to rest, indifferent to the many probing glances, and has not spoken to Qi Xuansu again. This is also reasonable. After all, he is a Taoist scholar who is as famous as Zhang Yuelu. He has his own arrogance, and there is a Zhang Yuelu who can match him. It's incredible to be interested in Xuan Su. Strictly speaking, Li Changge, the young ancestor of the Li family, is probably also a little interested in Qi Xuan Su because of "Xuan Yu". If Yao Pei is added to the mix, he will really be regarded as Liu. He is the illegitimate son of the Grand Master.

Opposite to this are the positions of the senior officials of the Dao Palace. When placed in Jinque, they correspond to the positions of the Grand Master, Deputy Master, and Great Masters.

In today's Golden Palace, the position of the Grand Master has always been vacant. Even if the Grand Master takes turns to preside over the discussion, he can only hold the back of the chair and cannot sit on it openly.

The situation in the Wanxiang Taoist Palace is similar. The position of the Grand Master of the Palm Palace is vacant. It seems that the Grand Master of the Palm Palace has not returned from Jinque. An assistant will lecture on behalf of the Grand Master of the Palm Palace. In any case, This is also a second-grade Taiyi Taoist priest, who is fully qualified.

However, what disappoints Qi Xuansu is that these instructions do not have much real meaning. They are all official talk, boring and boring. The speaker has no intention and the listener has no intention. It is no wonder that the upper palace has become a place for going through the motions.

Qi Xuansu had already begun to miss the stone room full of words.